“And He came and preached
peace to you that were far off, and peace to them that were nigh, for
through Him we both have our access in one Spirit unto the Father. So
then ye are no more strangers and sojourners, but ye are
fellow-citizens with the saints, and of the household of God, being
built upon the foundation of the Apostles and Prophets, Christ Jesus
Himself being the chief corner-stone. In whom each several building,
fitly framed together, groweth into a holy temple in the Lord. In whom
ye also are builded together for a habitation of God in the
Spirit.”

He sent
not, saith the Apostle, by the hand of another, nor did He announce
these tidings to us by means of any other, but Himself did it in His
own person. He sent not Angel nor Archangel on the mission, because to
repair so many and vast mischiefs and to declare what had been wrought
was in the power of none other, but required His own coming.235235 [This passage does not refer to His bodily advent upon earth, as
Chrysostom interprets, but following the account of his crucifixion
more naturally refers to a spiritual advent, namely in the Holy Spirit,
(in so far as it is Christ’s spirit) Christ Himself came. He is
our peace; yes, and He came and by His spirit and the mouths of the
Apostles He preached it.—Meyer and
Ellicott.—G.A.] The Lord then took upon Himself the rank
of a servant, nay, almost of a minister, “and came, and preached
peace to you,” saith he, “that were far off, and to them
that were nigh.” To the Jews, he means, who as compared with
our75selves
were nigh. “For through Him we both have our access in one Spirit
unto the Father.”

“Peace,” saith he,
that “peace” which is towards God. He hath reconciled us.
For the Lord Himself also saith, “Peace I leave with you; my
peace I give unto you.” (John xiv. 27.) And again,
“Be of good cheer, I have overcome the world.”
(John
xvi. 33.) And again, “Whatsoever ye shall ask in my name that will
I do.” (John xiv. 14.) And again, “For
the Father loveth you.” (John xvi. 27.) These are so
many evidences of peace. But how towards the Gentiles? “Because
through Him we both have our access in one Spirit unto the
Father,” not ye less, and they more, but all by one and the same
grace. The wrath He appeased by His death, and hath made us meet for
the Father’s love through the Spirit. Mark again, the
“in” means “by” or “through.” By
Himself and the Spirit that is, He hath brought us unto the Father.
“So then ye are no more strangers and sojourners, but
fellow-citizens with the saints.”

Perceive ye that it is not with
the Jews simply, no, but with those saintly and great men, such as
Abraham, and Moses, and Elias? It is for the self-same city with these
we are enrolled, for that we declare ourselves. “For they that
say such things,” saith he, “make it manifest that they are
seeking after a country of their own.” (Heb. xi. 14.) No longer are
we strangers from the saints, nor foreigners. For they who shall not
attain to heavenly blessings, are foreigners. “For the
Son,” saith Christ, “abideth for ever.” (John viii.
35.)

“And of the
household,” he continues, “of God.”

The very thing which they at the
first had, by means of so many toils and troubles, hath been for you
accomplished by the grace of God. Behold the hope of your
calling.

“Being built upon the
foundation of the Apostles and Prophets.”

Observe how he blends all
together, the Gentiles, the Jews,236236 [Field’s text has not the words, “the Jews;” but
as there is excellent authority for them and they suit the context
better, we have left them, with the Oxford translator, in our
text.—G.A.] the
Apostles, the Prophets, and Christ, and illustrates the union sometimes
from the body, and sometimes from the building: “built,”
saith he, “upon the foundation of the Apostles and
Prophets;” that is, the Apostles and Prophets are a foundation,237237 [“It is wrong to take this genitive as the genitive of
apposition, as Chrysostom, for the Apostles and Prophets are not the
foundation but have laid it. (1 Cor. iii.
10.)
Nor are the Prophets here mentioned O.T. prophets but N.T. prophets.
(cf. iii. 5; iv. 11.).—Meyer.”—G.A.] and he places the Apostles first, though
they are in order of time last, doubtless to represent and express
this, that both the one and the other are alike a foundation, and that
the whole is one building, and that there is one root. Consider, that
the Gentiles have the Patriarchs as a foundation. He here speaks more
strongly of that point than he does when he speaks of a “grafting
in.” There he rather attaches them on. Then he adds, that He who
binds the whole together in Christ. For the chief corner-stone binds
together both the walls, and the foundations.

“In whom each several
building.”

Mark, how he knits it all
together, and represents Him at one time, as holding down the whole
body from above, and welding it together; at another time, as
supporting the building from below, and being, as it were, a root, or
base. And whereas he had used the expression, “He created in
Himself of the twain one new man;” (Eph. ii. 15.) by this he
clearly shows us, that by Himself Christ knits together the two walls:
and again, that in Him it was created. And “He is the
first-born,”238238Col. i. 15. i.e.
“Begotten before every creature;” “begotten of His
Father before all worlds.” It is explained of our Lord’s
divine nature by Origen, Periarch. i. 2. Tertullian in
Prax. 7. in Marcion, v. 19. S. Hilar. de Trin. viii.
50. S. Ambros. de Fid. i. 14. S. Basil in Eunom. iv. in
Col. i. 15. Others understand the expression to denote the
Only-Begotten considered as becoming the origin of the new
creation,—as beginning in His flesh, as being the Only-Begotten,
the regenerate world. Thus S. Athanasius Orat. iii. 62, 63. S.
Greg. Nyss. de Perfect. p. 722. contra. Eunom. i. p. 24.
iii. pp. 113, 114. S. Cyril. de Trin. iv. p. 518. S. August.
in Rom. 56. Theodoret interprets the word in both ways, in
loc. and in Ps. 88, 28. S. Chrysostom too, Hom. Son. Col. i.
15. may be understood according to either interpretation. Indeed they
are quite consistent with each other. saith he,
“of all creation,” that is, He Himself supports all
things.

“In whom each several
building, fitly framed together.”

Whether you speak of the roof,
or of the walls, or of any other part whatsoever,239239 [“Chrysostom is wrong in holding that by πᾶσα
οἰκοδομή is signified every ‘part’ of the building (wall, roof,
etc.,) since οἴκοδομή rather denotes the ‘aggregate’ of the single
parts of the building. Πᾶσα
οἰκοδομή means ‘every building’ and is here to be interpreted,
‘every Christian community, each
congregation.’”—Meyer.—G.A.] He it is supports the whole. Thus he
elsewhere calls Him a foundation. “For other foundations,”
saith he, “can no man lay than that which is laid, which is Jesus
Christ.” (1 Cor. iii. 11.) “In whom each
several building,” he saith, “fitly framed together.”
Here he displays the perfectness of it, and indicates that one cannot
otherwise have place in it, unless by living with great exactness.
“It groweth saith he into a holy temple in the Lord, in whom ye
also,” he adds, “are builded together.” He is
speaking continuously: “Into a holy temple, for a habitation of
God in the Spirit.” What then is the object of this building? It
is that God may dwell in this temple. For each of you severally is a
temple, and all of you together are a temple. And He dwelleth in you as
in the body of Christ, and as in a Spiritual temple. He does not use
the word which means our coming to God, (πρόσοδος) but which implies God’s bringing us to Himself,
(προσαγωγή) for we came not out of 76ourselves, but we were brought
nigh by Him. “No one,” saith Christ, “cometh unto the
Father but by Me.” And again, “I am the way, and the truth,
and the life.” (John xiv. 6.)

He joins them with the Saints
and again returns to his former image, nowhere suffering them to be
disunited from Christ. Doubtless then, this is a building that shall go
on until His coming. Doubtless it was for this reason that Paul said,
“As a wise master builder, I laid a foundation.”
(1
Cor. iii. 10, 11.) And again that Christ is the foundation. What then means
all this? You observe that the comparisons have all referred to the
subject-matters, and that we must not expound them to the very letter.
The Apostle speaks from analogy as Christ does, where He calls the
Father an husbandman, (John xv. 1.) and Himself a
root. (Rev. xxii. 16.)

Chap. iii.
ver. 1. “For this cause I Paul, the prisoner of Christ Jesus in
behalf of you Gentiles.”

He has mentioned Christ’s
great and affectionate care; he now passes on to his own, insignificant
indeed as it is, and a very nothing in comparison with that, and yet
this is enough to engage them to himself. For this cause, saith he, am
I also bound.240240 [The
Syriac Version followed by commentators from Chrysostom to Meyer
makes ὁδέσμιος predicate, supplying “am.” “I Paul am the
prisoner of Christ Jesus for you Gentiles.” This is open to grave
objections. ῾Ο δεσμος is rather in apposition and the broken construction is resumed
at ver. 14.—Riddle,
Ellicott, Alford, Braune. R.V. Comp. 4: 1.—G.A.] For if my Lord was crucified for your
sakes, much more am I bound. He not only was bound Himself, but allows
His servants to be bound also,—“for you Gentiles.” It
is full of emphasis; not only do we no longer loathe you, but we are
even bound, saith he, for your sakes and of this exceeding grace am I
partaker.

Ver.
2.
“If so be that ye have heard of the dispensation of that grace of
God, which was given me to you-ward.”

He alludes to the prediction
addressed to Ananias concerning him at Damascus, when the Lord said,
“Go thy way, for he is a chosen vessel unto Me, to bear My name
before the Gentiles and Kings.” (Acts ix. 15.)

By “dispensation of
grace,” he means the revelation made to him. As much as to say,
“I learned it not from man. (Gal. i. 12.) He vouchsafed
to reveal it even to me, though but an individual for your sakes. For
Himself said unto me, saith he, “Depart, for I will send thee
forth far hence unto the Gentiles.” (Acts xxii. 21.) “If so be
that ye have heard” for a dispensation it was, a mighty one; to
call one, uninfluenced from any other quarter, immediately from above,
and to say, “Saul, Saul, why persecutest thou Me?” and to
strike him blind with that ineffable light! “if so be that ye
have heard,”241241 [“Gentle appeal, expressed in a hypothetical form and
conveying the hope that his words had not been
forgotten.”—Ellicott.—G.A.] saith he, “of
the dispensation of that grace of God which was given me to
you-ward.”

Ver.
3.
“How that by revelation was made known unto me the mystery, as I
wrote afore in few words.”

Perhaps he had informed them of
it by some persons, or had not long before been writing to them.242242 [“This parenthetical remark of the Apostle refers not to a
lost letter but to the section last treated of concerning the Gentiles
attaining salvation.”—Meyer.—G.A.] Here he is pointing out that the whole is
of God, that we have contributed nothing. For what? I ask, was not Paul
himself, the wonderful, he that was so versed in the law, he that was
brought up at the feet of Gamaliel according to the most perfect
manner, was not he saved by grace? With good reason too does he call
this a mystery, for a mystery it is, to raise the Gentiles in a moment
to a higher rank than the Jews. “As I wrote afore,” saith
he, “in few words,” i.e., briefly,

Amazing! So then he wrote not
the whole, nor so much as he should have written. But here the nature
of the subject prevented it. Elsewhere, as in the case of the Hebrews
(Heb.
v. 11.) and the Corinthians, (1 Cor. iii. 2.) the incapacity
of the hearers. “Whereby, when ye read, ye can perceive,”
saith he, “my understanding in the mystery of Christ,”
i.e., how I knew, how I understood either such things as God hath
spoken, or else, that Christ sitteth at the right hand of God; and then
too the dignity, in that God “hath not dealt so with any
nation.” (Ps. cxlvii. 20.) And then to explain
what nation this is with whom God hath thus dealt, he adds,

Ver.
5.
“Which in other generations was not made known unto the sons of
men, as it hath now been revealed unto His holy Apostles and Prophets
in the Spirit.”

What then, tell me, did not the
Prophets243243 [Prophets here refers, as before, to New Testament prophets, and
not, as Chrysostom understands it, to O.T.
prophets.—G.A.] know it? How then doth Christ say,
that Moses and the Prophets wrote “these things concerning
Me?” And again, “If ye believed Moses, ye would believe
Me.” (John v. 46.) And again, “Ye
search the Scriptures, because ye think that in them ye have eternal
life, and these are they which bear witness of me.” (John v.
39.)
His meaning is this, either that it was not revealed unto all men, for
he adds, “which in other generations was not made known unto the
sons of men, as it hath now been revealed;” or else, that it was
not thus made known by the very facts and realities 77themselves, “as it hath
now been revealed unto His holy Apostles and Prophets in the
Spirit.” For reflect. Peter, had he not been instructed by the
Spirit, never would have gone to the Gentiles. For hear what he says,
“Then hath God given unto them the Holy Ghost, as well as unto
us.” (Acts x. 47.) That it was by the
Spirit that God chose that they should receive the grace. The Prophets
then spoke, yet they knew it not thus perfectly; so far from it, that
not even did the Apostles, after they had heard it. So far did it
surpass all human calculation, and the common expectation.

Ver.
6.
“That the Gentiles are fellow-heirs, and fellow-members of the
body and fellow partakers.”244244 [“Fellow-heirs (συγκληρονόμα) denotes the joint possession with the believing Jews of
the eternal Messianic bliss.”—Meyer. “The following
words (σύσσωμα καὶ
συμμέτοχα), which seem to have been coined by the apostle, are well
rendered by R.V., ‘fellow-members of the body, and
fellow-partakers,’ and bring out more fully the relation of the
fellow-heirs to each other.”—Riddle.—G.A.]

What is this;
“fellow-heirs, and fellow-partakers of the promise, and
fellow-members of the body?” This last is the great thing, that
they should be one body; this exceeding closeness of relation to Him.
For that they were to be called indeed, that they knew, but that it was
so great, as yet they knew not. This therefore he calls the mystery.
“Of the promise.” The Israelites were partakers, and the
Gentiles also were fellow-partakers of the promise of God.

“In Christ Jesus through
the Gospel.”

That is, by His being sent unto
them also, and by their believing; for it is not said they are
fellow-heirs simply, but “through the Gospel.” However,
this indeed, is nothing so great, it is in fact a small thing, and it
discloses to us another and greater thing, that not only men knew not
this, but that neither Angels nor Archangels, nor any other created
power, knew it. For it was a mystery, and was not revealed. “That
ye can perceive,” he saith, “my understanding.” This
alludes, perhaps, to what he said to them in the Acts, that he had some
knowledge that the Gentiles also were called. This, he says, is his own
knowledge, “the knowledge of the mystery,” which he had
mentioned, viz., “that Christ will in Himself make of the twain
one new man.” For by revelation he was instructed, both he and
Peter, that they must not spurn the Gentiles; and this he states in his
defence.

Ver.
7.
“Whereof I was made a minister, according to the gift of that
grace of God which was given me according to the working of His
power.”

He had said, “I am a
prisoner;” but now again he says, that all is of God, as he says,
“according to the gift of His grace;” for according to the
power of the gift is the dignity of this privilege. But the gift would
not have been enough, had it not also implanted in him
power.

Moral.
For a work indeed it was of power, of mighty power, and such as no
human diligence was equal to. For he brought three qualifications to
the preaching of the word, a zeal fervent and venturous, a soul ready
to undergo any possible hardship, and knowledge and wisdom combined.
For his love of enterprise, his blamelessness of life, had availed
nothing, had he not also received the power of the Spirit. And look at
it as seen first in himself, or rather hear his own words. “That
our ministration be not blamed.” (2 Cor. vi. 3.) And again,
“For our exhortation, is not of error, nor of uncleanness, nor in
guile, nor a cloke of covetousness.” (1 Thes. ii. 3,
5.)
Thus thou hast seen his blamelessness. And again, “For we take
thought for things honorable, not only in the sight of the Lord, but
also in the sight of men.” (2 Cor. viii.
21.)
Then again, besides these; “I protest by that glorying in you
which I have in Christ Jesus our Lord, I die daily.”
(1
Cor. xv. 31.) And again; “Who shall separate us from the love of
Christ? shall tribulation, or anguish, or persecution?”
(Rom.
viii. 35.) And again; “In much patience, in afflictions, in
necessities, in distresses, in stripes, in imprisonments, in
watchings.” (2 Cor. vi. 4,
5.)
Then again, his prudence and management; “To the Jews I became as
a Jew, to them that are without law as without law, to them that are
under the law as under the law.” (1 Cor. ix. 20.) He shaves his
head also, (Acts. xxi. 24–26.) and does numberless
things of the sort. But the crown of all is in the power of the Holy
Ghost. “For I will not dare to speak,” saith he, “of
any things save those which Christ wrought through me.”
(Rom.
xv. 18.) And again, “For what is there wherein you were made
inferior to the rest of the Churches?” (2 Cor. xii.
13.)
And again, “For in nothing was I behind the very chiefest
Apostles though I am nothing.” (2 Cor. xii.
11.)
Without these things, the work had been impossible.

It was not then by his miracles
that men were made believers; no, it was not the miracles that did
this, nor was it upon the ground of these that he claimed his high
pretension, but upon those other grounds. For a man must be alike
irreproachable in conduct, prudent and discreet in his dealings with
others, regardless of danger, and apt to teach. It was by these
qualifications that the greater part of his success was achieved. Where
there were these, there was no need of miracles. At least we see he was
successful in numberless such cases, quite antecedently to the use of
miracles. But, now-a-days, we without 78any of these would fain
command all things. Yet if one of them be separated from the other, it
henceforth becomes useless. What is the advantage of a man’s
being ever so regardless of danger, if his life be open to censure.
“For if the light that is in thee be darkness,” saith
Christ, “how great is that darkness?” (Mat. vi. 23.) Again, what the
advantage of a man’s being of an irreproachable life, if he is
sluggish and indolent? “For, he that doth not take his cross, and
follow after Me,” saith He, “is not worthy of Me;”
(Mat.
x. 38.) and so, “The good shepherd layeth down his life for the
sheep.” (John x. 11.) Again, what is the
advantage of being both these, unless a man is at the same time prudent
and discreet in “knowing how he ought to answer each one?”
(Col.
iv. 6.) Even if miracles be not in our power, yet both these qualities
are in our power. Still however, notwithstanding Paul contributed so
much from himself, yet did he attribute all to grace. This is the act
of a grateful servant. And we should never so much as have heard of his
good deeds, had he not been brought to a necessity of declaring
them.

And are we worthy then so much
as even to mention the name of Paul? He, who had moreover grace to aid
him, yet was not satisfied, but contributed to the work ten thousand
perils; whilst we, who are destitute of that source of confidence,
whence, tell me, do we expect either to preserve those who are
committed to our charge, or to gain those who are not come to the
fold;—men, as we are, who have been making a study of
self-indulgence, who are searching the world over for ease, and who are
unable, or rather who are unwilling, to endure even the very shadow of
danger, and are as far distant from his wisdom as heaven is from earth?
Hence it is too that they who are under us are at so great a distance
behind the men of those days; because the disciples of those days were
better than the teachers of these, isolated as they were in the midst
of the populace, and of tyrants, and having all men on all sides their
enemies, and yet not in the slightest degree dragged down or yielding.
Hear at least what he saith to the Philippians, (Philip. i. 29.) “Because
to you it hath been granted in the behalf of Christ, not only to
believe on Him, but also to suffer in his behalf.” And again to
the Thessalonians, (1 Thes. ii.
14.)
“For ye, brethren, became imitators of the churches of God which
are in Judæa.” And again in writing to the Hebrews
(Heb.
x. 34.) he said, “And ye took joyfully the spoiling of your
possessions.” And to the Colossians (Col. iii. 3.) he testifies,
saying, “For ye died, and your life is hid with Christ in
God.” And indeed to these very Ephesians he bears witness of many
perils and dangers. And again in writing to the Galatians,
(Gal.
iii. 4.) he says, “Did ye suffer so many things in vain? if it be
indeed in vain.” And you see them too, all employed in doing
good. Hence it was that both grace wrought effectually in those days,
hence also that they lived in good works. Hear, moreover, what he
writes to the Corinthians, against whom he brings charges out of
number; yet does he not bear even them record, where he says,
“Yea, what zeal it wrought in you, yea, what longing!”
(1
Cor. vii. 11.) And again, in how many points does he bear them record on
this subject? These things one shall not see now-a-days, even in
teachers. They are all gone and perished. And the cause is, that love
hath waxed cold, that sinners go unpunished; (for hear what he says
writing to Timothy, (1 Tim. v. 20.) “Them
that sin, reprove in the sight of all;”) it is that the rulers
are in a sickly state; for if the head be not sound, how can the rest
of the body maintain its vigor? But mark how great is the present
disorder. They, who were living virtuously, and who under any
circumstance might have confidence, have taken possession of the tops
of the mountains,245245 This
alludes to the Monks who lived in the mountains about Antioch, where
these Homilies seem to have been written. Compare Homily xiii. p. 2.
vid. Adv. Oppugn. i. 7, 8. Elsewhere he blames persons who
retired, as hiding their talents, vid. I Cor. Hom. vi.
8. and have escaped
out of the world, separating themselves as from an enemy and an alien
and not from a body to which they belonged.

Plagues too, teeming with untold
mischiefs, have lighted upon the Churches. The chief offices have
become saleable.246246 The
same sin is noticed among other places by S. Basil Ep. 53. S.
Ambrose in Luc. lib. ix. 17–19. S. Jerome in Mat.
xxi. 12, 13. Hence numberless
evils are springing, and there is no one to redress, no one to reprove
them. Nay, the disorder has assumed a sort of method and consistency.
Has a man done wrong, and been arraigned for it? His effort is not to
prove himself guiltless, but to find if possible accomplices in his
crimes. What is to become of us? since hell is our threatened portion.
Believe me, had not God stored up punishment for us there, ye would see
every day tragedies deeper than the disasters of the Jews. What then?
however let no one take offence, for I mention no names; suppose some
one were to come into this church to present you that are here at this
moment, those that are now with me, and to make inquisition of them; or
rather not now, but suppose on Easter day any one, endued with such a
spirit, as to have a thorough knowledge of the things they had been
doing, should narrowly examine all that came to Communion, and were
being washed [in Baptism] after they had attended the mysteries; many
things would be discovered more shocking than the Jewish 79horrors. He would find
persons who practise augury, who make use of charms, and omens and
incantations, and who have committed fornication, adulterers,
drunkards, and revilers,—covetous, I am unwilling to add, lest I
should hurt the feelings of any of those who are standing here. What
more? Suppose any one should make scrutiny into all the communicants in
the world, what kind of transgression is there which he would not
detect? and what if he examined those in authority? Would he not find
them eagerly bent upon gain? making traffic of high places? envious,
malignant, vainglorious, gluttonous, and slaves to money?

Where then there is such impiety
as this going on, what dreadful calamity must we not expect? And to be
assured how sore vengeance they incur who are guilty of such sins as
these, consider the examples of old. One single man, a common soldier,
stole the sacred property, and all were smitten. Ye know, doubtless,
the history I mean? I am speaking of Acham the son of Carmi, the man
who stole the consecrated spoil. (Joshua vii.
1–26.) The time too when the Prophet spoke, was a time when their
country was full of soothsayers, like that of the Philistines.
(Isa.
ii. 6.) Whereas now there are evils out of number at the full, and not
one fears. Oh, henceforth let us take the alarm. God is accustomed to
punish the righteous also with the wicked; such was the case with
Daniel, and with the three holy Children, such has been the case with
ten thousand others, such is the case in the wars that are taking place
even at the present day. For the one indeed, whatever burden of sins
they have upon them, by this means lay aside even that; but not so the
other.

On account of all these things,
let us take heed to ourselves. Do ye not see these wars? Do ye not hear
of these disasters? Do ye learn no lesson from these things? Nations
and whole cities are swallowed up and destroyed, and myriads as many
again are enslaved to the barbarians.

If hell bring us not to our
senses, yet let these things. What, are these too mere threats, are
they not facts that have already taken place? Great is the punishment
they have suffered, yet a greater still shall we suffer, who are not
brought to our senses even by their fate. Is this discourse wearing?247247 S.
Chrysostom complains that his rich hearers, when the choice lay between
theatre or race and Church, preferred the former; alleging the heat and
crowd of the latter, vid. t. 3. Hom. iii. xii. and xv. (Ed.
Ben.) I Cor. Hom. v. fin. We see his care to consult for the
tastes and capacities of his hearers in his preaching, in Ps.
41. init. and t. 3. Hom. vii. n. 3. (Ed. Ben.) I am aware it is myself, but if we attend
to it, it has its advantage; because this it has not, the quality of an
address to please,—nay more, nor ever shall have, but ever those
topics which may avail to humble and to chasten the soul. For these
will be to us the ground-work of those blessings to come hereafter, to
which God grant that we may all attain, in Jesus Christ our Lord, with
whom to the Father, together with the Holy Ghost be glory and might and
honor, now and henceforth, and forever and ever. Amen.

235 [This passage does not refer to His bodily advent upon earth, as
Chrysostom interprets, but following the account of his crucifixion
more naturally refers to a spiritual advent, namely in the Holy Spirit,
(in so far as it is Christ’s spirit) Christ Himself came. He is
our peace; yes, and He came and by His spirit and the mouths of the
Apostles He preached it.—Meyer and
Ellicott.—G.A.]

236 [Field’s text has not the words, “the Jews;” but
as there is excellent authority for them and they suit the context
better, we have left them, with the Oxford translator, in our
text.—G.A.]

237 [“It is wrong to take this genitive as the genitive of
apposition, as Chrysostom, for the Apostles and Prophets are not the
foundation but have laid it. (1 Cor. iii.
10.)
Nor are the Prophets here mentioned O.T. prophets but N.T. prophets.
(cf. iii. 5; iv. 11.).—Meyer.”—G.A.]

238Col. i. 15. i.e.
“Begotten before every creature;” “begotten of His
Father before all worlds.” It is explained of our Lord’s
divine nature by Origen, Periarch. i. 2. Tertullian in
Prax. 7. in Marcion, v. 19. S. Hilar. de Trin. viii.
50. S. Ambros. de Fid. i. 14. S. Basil in Eunom. iv. in
Col. i. 15. Others understand the expression to denote the
Only-Begotten considered as becoming the origin of the new
creation,—as beginning in His flesh, as being the Only-Begotten,
the regenerate world. Thus S. Athanasius Orat. iii. 62, 63. S.
Greg. Nyss. de Perfect. p. 722. contra. Eunom. i. p. 24.
iii. pp. 113, 114. S. Cyril. de Trin. iv. p. 518. S. August.
in Rom. 56. Theodoret interprets the word in both ways, in
loc. and in Ps. 88, 28. S. Chrysostom too, Hom. Son. Col. i.
15. may be understood according to either interpretation. Indeed they
are quite consistent with each other.

239 [“Chrysostom is wrong in holding that by πᾶσα
οἰκοδομή is signified every ‘part’ of the building (wall, roof,
etc.,) since οἴκοδομή rather denotes the ‘aggregate’ of the single
parts of the building. Πᾶσα
οἰκοδομή means ‘every building’ and is here to be interpreted,
‘every Christian community, each
congregation.’”—Meyer.—G.A.]

240 [The
Syriac Version followed by commentators from Chrysostom to Meyer
makes ὁδέσμιος predicate, supplying “am.” “I Paul am the
prisoner of Christ Jesus for you Gentiles.” This is open to grave
objections. ῾Ο δεσμος is rather in apposition and the broken construction is resumed
at ver. 14.—Riddle,
Ellicott, Alford, Braune. R.V. Comp. 4: 1.—G.A.]

241 [“Gentle appeal, expressed in a hypothetical form and
conveying the hope that his words had not been
forgotten.”—Ellicott.—G.A.]

242 [“This parenthetical remark of the Apostle refers not to a
lost letter but to the section last treated of concerning the Gentiles
attaining salvation.”—Meyer.—G.A.]

243 [Prophets here refers, as before, to New Testament prophets, and
not, as Chrysostom understands it, to O.T.
prophets.—G.A.]

244 [“Fellow-heirs (συγκληρονόμα) denotes the joint possession with the believing Jews of
the eternal Messianic bliss.”—Meyer. “The following
words (σύσσωμα καὶ
συμμέτοχα), which seem to have been coined by the apostle, are well
rendered by R.V., ‘fellow-members of the body, and
fellow-partakers,’ and bring out more fully the relation of the
fellow-heirs to each other.”—Riddle.—G.A.]

245 This
alludes to the Monks who lived in the mountains about Antioch, where
these Homilies seem to have been written. Compare Homily xiii. p. 2.
vid. Adv. Oppugn. i. 7, 8. Elsewhere he blames persons who
retired, as hiding their talents, vid. I Cor. Hom. vi.
8.

247 S.
Chrysostom complains that his rich hearers, when the choice lay between
theatre or race and Church, preferred the former; alleging the heat and
crowd of the latter, vid. t. 3. Hom. iii. xii. and xv. (Ed.
Ben.) I Cor. Hom. v. fin. We see his care to consult for the
tastes and capacities of his hearers in his preaching, in Ps.
41. init. and t. 3. Hom. vii. n. 3. (Ed. Ben.)